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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 37

ZEVACHIM 36-40 - Dedicated to the leaders and participants in the Dafyomi shiurim at the Young Israel of New Rochelle, by Andy & Nancy Neff


(a) What does the Beraisa learn from the Pasuk in Re'ei "ve'Dam Zevachecha Yishafech"?

(b) Bearing in mind that the remaining blood of a Chatas is poured on to the Yesod of the Mizbe'ach, what does another Beraisa learn from this Pasuk?

(c) The first Tana, we explain, concurs with Rebbi, who learns that from the Pasuk in Vayikra (in connection with a Chatas ha'Of) "ve'ha'Nish'ar ba'Dam Yimatzeh".
From which word does Rebbi learn it?

(a) What problem remains? What does a third Beraisa learn from "ve'Dam Zevachecha Yishafech"?

(b) And we answer that our Tana holds like Rebbi Akiva.
What does Rebbi Akiva hold regarding Zerikah and Shefichah?

(c) The basis of this Machlokes is the Mishnah in Pesachim, which discusses the B'rachos over the Pesach and the Zevach (the Chagigah).
What B'rachah does one recite over ...

  1. ... the Korban Pesach?
  2. ... the Korban Chagigah?
(a) According to Rebbi Yishmael, the B'rachah over the Pesach covers the Chagigah.
Why is that (though we later retract from the original reason)?

(b) What does Rebbi Akiva hold?

(c) Why does even Rebbi Yishmael concede that the B'rachah over the Chagigah does not cover the Pesach?

(d) On what grounds does Rebbi Akiva disagree with Rebbi Yishmael? What does he learn from "ve'Dam Zevachecha Yishafech?

(a) We ask from yet another Beraisa, where Rebbi Yishmael quotes the Pasuk in Korach (the source that a Bechor requires Matan Damim and Eimurim on the Mizbe'ach).
What does he then learn from "ve'Dam Zevachecha Yishafech"?

(b) And we reply that our Tana holds like Rebbi Yossi Hagelili.
What does Rebbi Hagelili learn from the Pasuk there, which continues "es Damam Tizrok ... ve'es Chelbam Taktir"?

(c) How do we reconcile Rebbi Yishmael in the current Beraisa with Rebbi Yishmael earlier, who learned from the same Pasuk that 'Zerikah bi'Chelal Shefichah'?

(d) Having concluded that the Pasuk can only be used for one of the above, what will Rebbi Yishmael say, assuming that he learns from "ve'Dam Zevachecha Yishafech" that ...

  1. ... the Pesach requires Shefichah, with regard to the B'rachah on the Pesach covering the Chagigah and vice-versa?
  2. ... 'Zerikah bi'Chelal Shefichah', seeing that he no longer holds that the Pesach requires Shefichah Lechatchilah? In that case, why does the B'rachah over the Pesach cover the Chagigah (and not vice-versa)?
(a) According to Rebbi Yishmael, who interprets the entire Pasuk of Bechor by a Bechor exclusively, the continuation of the Pasuk "u'Vesaram Yih'yeh Lach", we explain, there is no problem.
What problem are we referring to?

(b) Why indeed, is there no problem, according to him? Why does the Todah use the plural form here?

(c) What is the problem, according to Rebbi Yossi Hagelili?

(d) How do we solve the problem? What dual Halachah regarding Bechor do we learn from here?

Answers to questions



(a) What does Rebbi Yishmael learn from the end of the Pasuk "u'che'Shok ha'Yamin *Yih'yeh Lach*"?

(b) What do we extrapolate from the Pasuk there "Lo Sipadeh ki Kodesh Heim"?
What does this come to preclude?

(c) What problem does this create according to Rebbi Yishmael, who restricts the source Pasuk to Bechor?

(a) What does the Mishnah in ...
  1. ... Temurah say about 'Temuras Bechor u'Ma'aser Hein u'Veladan ad Sof Kol ha'Olam'?
  2. ... Pesachim, quoting Rebbi Yehoshua, say about a Temuras Pesach?
(b) How did Rebbi Akiva solve Rebbi Yehoshua's quandary? When is Temuras Pesach brought and when is it not?

(c) From where does Rebbi Yossi Hagelili learn the Din by Temuras Bechor and Temuras Pesach?

(d) What does Rebbi Yishmael learn from ...

  1. ... the 'Gezeirah-Shavah' "Kol Asher *Ya'avor* Tachas ha'Sheivet" (in Bechukosai, in connection with Ma'aser Beheimah) from "*Ve'ha'avarta Kol Peter Rechem" (in Bo)?
  2. ... the Pasuk in Vayikra (in connection with the Korban Shelamim) "Im Kesev (Hu) Makriv"?
  3. ... "(Im Kesev) Hu (Makriv)?
8) In order to find a source for the Din in our Mishnah 'Kol ha'Nitnin al Mizbach ha'Chitzon sha'Nasnan Matanah Achas Kiper', we establish the Tana'im in the Beraisa (who learn the various D'rashos from "ve'Dam Zevachecha Yishafech" for other things) like Beis Hillel.
How do we learn it from Beis Hillel?


(a) Rav Huna ascribes Beis Shamai's minimum of two Matanos by a Chatas to the three times the word "Karnos" (in the plural) appears in the Parshah of Chatas Chitzonah in Vayikra (once by the Sa'ir of the Nasi, and twice by the Chatas Yachid, once by the Kisbah and once by the Se'irah).
How does Beis Shamai extrapolate their opinion from there?

(b) Beis Hillel learn four Matanos from the same words.
What is the basis of their Machlokes?

(c) How do Hillel then extrapolate their opinion from there?

(d) On what grounds do we reject the suggestion that all four "K'ranos" come 'le'Mitzvah' (Lechatchilah), (bearing in mind that in the realm of Kodshim, whatever is not repeated is generally Lechatchilah)?

(a) How does Rav Huna alternatively combine the Mikra and the Masores to explain how Beis Hillel arrive at their opinion?

(b) How do some Tana'im learn the four Batim in Tefilin from the three times "le'Totafos" is written in the Torah?

(c) How many Parshiyos ought Tefilin to contain, according to Rav Huna's second explanation in Beis-Hillel?

(d) Then from where do Beis Hillel learn the four Parshiyos of Tefilin, according to this explanation?

(a) By Sukos too, the Torah writes three times "ba'Sukos".
How many walls (minimum) ought to comprise a Sukah, according to Rav Huna's second explanation in Beis-Hillel?

(b) Then how do we arrive at ...

  1. ... three? What do two of the five "Sukah" come to teach us?
  2. ... two and a bit?
(a) Based on the Pasuk in Tazri'a "Ve'tam'ah Shevu'ayim ke'Nidasah", for how long is a woman Tamei, after giving birth to a girl?

(b) Bearing in mind that there too, the Torah writes "Shevu'ayim" without a 'Vav', for how long ought she to be Tamei, according to Rav Huna's second explanation?

(c) How do we learn from the word ''ke'Nidasah" that this is not the case?

Answers to questions

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